Antonio Damasio Quotes
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Emotions are enmeshed in the neural networks of reason.
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When you have an emotion you are recruiting a variety of mechanisms that came in the long history of evolution, long before emotions arose, and those mechanisms all had to do with how an organism manages its life.
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How can you have this reference point, this stability, that is required to maintain the continuity of selves day after day?
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There's that effect that is very physical, very down there at the synaptic level, which really means microscopic cellular level, but also molecular level, because all of those structures are operating on an electrochemical basis and so the changes there are very important.
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We are not thinking machines that feel; rather, we are feeling machines that think.
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There is no such thing as a disembodied mind. The mind is implanted in the brain, and the brain is implanted in the body.
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The emotion is the execution of a very complex program of actions. Some actions that are actually movements, like movement that you can do, change your face for example, in fear, or movements that are internal, that happen in your heart or in your gut, and movements that are actually not muscular movements, but rather, releases of molecules.
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Emotions are triggered by what we like to call emotionally competent stimuli, that is, objects or situations that can be real, like in front of you, or be in your mind when you think and you recall, and they act on brain devices that were designed by evolution.
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Scott Fitzgerald said famously that "he who invented consciousness would have a lot to be blamed for." But he also forgot that without consciousness, he would have no access to true happiness or even the possibility of transcendence.
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A self that is very robust, that has many, many levels of organization, from simple to complex, and that functions as a sort of witness to what is going on in our organisms.
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More may have been learned about the brain and the mind in the 1990s - the so-called decade of the brain - than during the entire previous history of psychology and neuroscience.
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In 'Self Comes to Mind' I pay a lot of attention to simple creatures without brains or minds, because those 'cartooned abstractions of who we are' operate on precisely the same principles that we do.
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You're not the same after, say, an incredible love affair that went very well or a love affair that went bad. Or something that happens to your health, or something that happened to somebody else's health, that is close to you. Or something that happens professionally.
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Imagine, for example, birds. When they look out at the world, they have a sense that they are alive. If they are in pain, they can do something about it. If they have hunger or thirst, they can satisfy that. It's this basic feeling that there is life ticking away inside of you.
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When you experience the emotion of sadness, there will be changes in facial expression, and your body will be closed in, withdrawn. There are also changes in your heart, your guts: they slow down. And there are hormonal changes.
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We can be more or less conscious when you create grades of focus on a subject that is flowing in our stream of consciousness.
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When you deal with something like compassion for physical pain, which we know is very, very old in evolution - we can find evidence for it in nonhuman species - the brain processes it at a faster speed. Compassion for mental pain took many seconds longer.
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We're seeing it the same way, we're hearing the same way, we have the same conception of the situation. And so, for all purposes, we are operating with a very similar perception.
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A mind is so closely shaped by the body and destined to serve it that only one mind could possibly arise in it. No body, never mind.
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All of that is constantly operating when you not only learn, but when you recall. But as you recall in a different light, the weights with which something is more probably going to be or not recalled on the next instance, are going to be changed. So you're constantly changing the way, for instance, synapses are going to fire very easily or not so easily.
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People who are great thinkers, in science or in art, people who are great performers, have to have that kind of capacity. Without that kind of capacity, it's extremely difficult to manage a high level of performance because you're going to get a lot of extraneous material chipping away at the finery of your thinking or the finery of your motor execution.
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There are things in our lives that take up an enormous importance and that become very dominant effects in our biography. And that comes out of a variety of reasons, but fundamentally comes out of how that particular experience connects with your effective systems of response.
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Something may have happened before, and yet this thing that happened just after may be so important that you don't even know about the thing that happened before and when you tell your story to yourself, or to someone else, it's going to be told not on the basis necessarily of the time course, but rather on the basis of how it was valued by you.
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To me, body and mind are different aspects of specific biological processes.